Author Mawlana Ashraf 'Ali Thanawi

Prophets, Angels and Companions

Analysis on the Dome of the Prophetic Rawdah

Making an analogy of the master of graves, meaning the grave of the master of the inhabitants of graves – Allah bless him and grant him peace as long as the eastern and western winds alternate –, with other graves, is an invalid analogy. It is clearly stated in hadiths that his burial is commanded in the place of death, and [his] place of death was a house that comprised of walls and a roof. It is inferred from this that there is permission for the construction of walls and a roof over his grave. The prohibition which has been transmitted on building over graves is when the structure is for the grave, and here this is not so.
What remains is [the question of] its persistence and conservation. Since after the burial, none of the rightly-guided caliphs condemned the persistence of this structure, rather, on one occasion when there was an extreme need to seek rain only a hole was made in the roof, the legality of the persistence of this building is inferred. It is obvious that the persistence of these things without giving special attention to [their] conservation is not normally possible. Hence, the requirement of giving special attention to its conversation has also been established. And since strengthening the building is more effective for [the purpose of its] conservation, this being an objective [of the Shari‘ah] is also established.


Mawlid, Deoband and Hanafi fiqh

There are three types of mawlid gatherings and the ruling for each is different.
The first type of gathering is that which does not contain any of the prevalent and customary restrictions (quyud). Neither [does it contain] mubah (permissible) restrictions nor makruh (prohibitively disliked) ones, i.e., it is free from all [sorts of] restrictions. For instance, a few people gathered by coincidence, no one had invited them with any extraordinary effort; rather they were gathered for some other permissible event. In this gathering, either by reading from a book or by delivering a lecture, the blessed event of the birth and the characteristics, habits, miracles and virtues of our Radiant Master (Allah bless him and give him peace), the Lord of the Universe, the Source of Pride for the Prophet Adam (may Allah’s peace be upon him), were narrated based on sound sources.

Spiritual Advices

Advices of Hakim al-Ummah: Part Six

A person who spends his time in pursuing futile things will never be inclined towards the necessary things. This is proven through experience. If someone fears that if he becomes pious (muttaqi), he will lose out on the worldly pleasures, then I say; “Make the intention that I do not want to become pious. However, for the sake of Allah spend some time in the company of the ‘ulama and the masha’ikh and understand the din. The result of this will be that you will not experience any difficulty in becoming pious. On your own accord you will build up the interest to practice (on the din) and you will experience such joy and pleasure in practicing on the din that you will forget about all the worldly pleasures.”

Spiritual Advices

Advices of Hakim al-Ummah: Part Five

By Mawlana Ashraf ‘Ali Thanawi

Ease comes after effort: Nowadays this has become a common malady, people first desire ease and then they will start the work. The law is first start the work and ease will follow. Cause of hope and despair: Sin has the characteristic of cultivating hopelessness and despair in a person and pious actions cultivate hope and optimism.


The Condition of Pride in Isbal

In regards to wearing trousers below the ankles (isbal) it is mentioned in a hadith in Sahih al-Bukhari and Sahih Muslim that the Messenger of Allah (Allah bless him and give him peace) said that [on the day of judgment] Allah Most High will not look with mercy towards the person who lowers his izar (lower garment) with pride. The limit of this lowering [of one’s lower garment below the ankles] is mentioned in a second hadith in which the Messenger of Allah (Allah bless him and give him peace) said that [the portion of] the lower garment that is below the ankles is in hellfire. This hadith has been related by al-Bukhari.

Spiritual Advices

Advices of Hakim al-Ummah: Part Three

Constancy in dhikr and its benefits: Be constant in dhikr even if the heart and mind is not present and there is no enjoyment. In due course the dhikr will develop into such a habit, there will be no repose without it. For example, initially when a person smokes a huqqa (smoking pipe), he experiences giddiness, nausea and vomiting. By regularly smoking, this condition changes and now he cannot do without it, so much so that even if he doesn’t have food, he must have a few drags on the huqqa.

Spiritual Advices

Advices of Hakim al-Ummah: Part Two

By Mawlana Ashraf ‘Ali Thanawi

By Committing Sin the Desire for It Increases: It is a philosophical fact that strength is added to that faculty which is regularly used. Thus, by using the gaze in the wrong place one does not become satisfied, but the urge to again use the gaze wrongfully becomes entrenched and gains strength. One should not be fooled by the temporary satisfaction gained after looking, for, it is short-lived.

Spiritual Advices

Advices of Hakim al-Ummah: Part One

In the name of Allah, the Most Beneficent, the Most Merciful, and peace and blessings upon His final Messenger, Muhammad, and upon his Family and Companions. Hakim al-Umma Mawlana Ashraf ‘Ali Thanawi needs no introduction. He is the author of many books including the famous Behishti Zewar [Heavenly Ornaments] and Bayan al-Qur’an, a Tafsir of the Qur’an in Urdu comprising of three volumes. His books have covered all the various sciences of the din. His sermons, lectures and advices (malfuzat and irshadat) have been transcribed by many.

Allah and His Attributes

He (Allah) then firmly established Himself over the Throne

“He (Allah Most High) then firmly established (istawa) Himself over the Throne” (Qur’an 7:54) means He firmly established Himself over the Kingly Throne and began decreeing orders (ahkams) in the heavens and the earth. In the tafsir (exegesis) of [the verse] “He then firmly established Himself over the Throne”, it is safer to adopt silence in agreement with the methodology of the salaf (pious predecessors) and that is also my view although the muta’akhirin (scholars of the later generations) have opened the doors for ta’wil (interpretation).